KJV: And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace.
YLT: And he saith to them, 'Is it lawful on the sabbaths to do good, or to do evil? life to save, or to kill?' but they were silent.
Darby: And he says to them, Is it lawful on the sabbath to do good or to do evil, to save life or to kill? But they were silent.
ASV: And he saith unto them, Is it lawful on the sabbath day to do good, or to do harm? to save a life, or to kill? But they held their peace.
| λέγει | He says |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Ἔξεστιν | Is it lawful |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἔξεστι Sense: it is lawful. |
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| τοῖς | on the |
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Parse: Article, Dative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| σάββασιν | Sabbaths |
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Parse: Noun, Dative Neuter Plural Root: σάββατον Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work. |
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| ἀγαθὸν¦ποιῆσαι | to do good |
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Parse: Verb, Aorist Infinitive Active Root: ἀγαθοποιέω Sense: to do good, do something which profits others. |
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| κακοποιῆσαι | to do evil |
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Parse: Verb, Aorist Infinitive Active Root: κακοποιέω Sense: to do harm. |
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| ψυχὴν | Life |
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Parse: Noun, Accusative Feminine Singular Root: ψυχή Sense: breath. |
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| σῶσαι | to save |
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Parse: Verb, Aorist Infinitive Active Root: ἐκσῴζω Sense: to save, keep safe and sound, to rescue from danger or destruction. |
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| ἀποκτεῖναι | to kill |
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Parse: Verb, Aorist Infinitive Active Root: ἀποκτείνω Sense: to kill in any way whatever. |
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| Οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐσιώπων | they were silent |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: σιωπάω Sense: to be silent, hold one’s peace. |
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Greek Commentary for Mark 3:4
Imperfect tense. In sullen silence and helplessness before the merciless questions of Jesus as the poor man stood there before them all. Jesus by his pitiless alternatives between doing good (αγατοποιεω agathopoieō late Greek word in lxx and N.T.) and doing evil (κακοποιεω kakopoieō ancient Greek word), to this man, for instance, to save a life or to kill (πσυχην σωσαι η αποκτειναι psuchēn sōsai ē apokteinai), as in this case. It was a terrible exposure. [source]
Reverse Greek Commentary Search for Mark 3:4
This is as good a translation as the Authorized Version was poor; “Take no thought for your life.” The old English word “thought” meant anxiety or worry as Shakespeare says:“The native hue of resolution Is sicklied o‘er with the pale cast of thought.”Vincent quotes Bacon (Henry VII): “Harris, an alderman of London, was put in trouble and died with thought and anguish.” But words change with time and now this passage is actually quoted (Lightfoot) “as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future.” We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb μεριμναω merimnaō is from μερισ μεριζω meris class="normal greek">παγωμεν πιωμεν περιβαλωμετα merizō because care or anxiety distracts and divides. It occurs in Christ‘s rebuke to Martha for her excessive solicitude about something to eat (Luke 10:41). The notion of proper care and forethought appears in 1 Corinthians 7:32; 1 Corinthians 12:25; Philemon 2:20. It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In Matthew 6:31 Jesus repeats the prohibition with the ingressive aorist subjunctive: “Do not become anxious,” “Do not grow anxious.” Here the direct question with the deliberative subjunctive occurs with each verb (περιβαλωμετα phagōmen class="normal greek">ενδυσηστε piōmen class="normal greek">τηι πσυχηι peribalōmetha). This deliberative subjunctive of the direct question is retained in the indirect question employed in Matthew 6:25. A different verb for clothing occurs, both in the indirect middle (πσυχηι peribalōmetha fling round ourselves in Matthew 6:31, σωμα endusēsthe put on yourselves in Matthew 6:25).For your life (Πσυχη tēi psuchēi). “Here καρδια psuchēi stands for the life principle common to man and beast, which is embodied in the διανοια sōma the former needs food, the latter clothing” (McNeile). πνευμα Psuchē in the Synoptic Gospels occurs in three senses (McNeile): either the life principle in the body as here and which man may kill (Mark 3:4) or the seat of the thoughts and emotions on a par with πσυχη kardia and dianoia (Matthew 22:37) and pneuma (Luke 1:46; cf. John 12:27; John 13:21) or something higher that makes up the real self (Matthew 10:28; Matthew 16:26). In Matthew 16:25 (Luke 9:25) psuchē appears in two senses paradoxical use, saving life and losing it. -DIVIDER- -DIVIDER- [source]
In this uncontracted form, N.T.oolxx, oClass. Comp. Acts 14:17. The usual word is ἀγαθοποιεῖν , see Mark 3:4; Luke 6:9, Luke 6:33, Luke 6:35; 1 Peter 2:15. oP. who has ἐργάζεσθαι τὸ ἀγαθὸν towork that which is good, Romans 2:10; Galatians 6:10; Ephesians 4:28. [source]
Present active participle of αγατοποιεω agathopoieō only in lxx and N.T. (Mark 3:4). In accusative case agreeing with υμας humas understood, accusative of general reference with πιμοιν phimoin present active infinitive (epexegetic infinitive after το τελημα του τεου to thelēma tou theou the will of God), late and rare verb (from πιμος phimos muzzle), as in Matthew 22:12. [source]
Condition of the fourth class again Accusative plural agreeing with πασχειν humās understood (accusative of general reference with the infinitive αγατοποιεω paschein (to suffer) of the participles from κακοποιεω agathopoieō (see 1 Peter 2:15) and κακοποιος kakopoieō (Mark 3:4, and see 1 Peter 2:14 for kakopoios). [source]
Accusative plural agreeing with πασχειν humās understood (accusative of general reference with the infinitive αγατοποιεω paschein (to suffer) of the participles from κακοποιεω agathopoieō (see 1 Peter 2:15) and κακοποιος kakopoieō (Mark 3:4, and see 1 Peter 2:14 for kakopoios). [source]
“The bad,” as in Romans 12:21 (neuter singular abstract).But that which is good (αλλα το αγατον alla to agathon). “But the good.” As in Romans 12:21 again. Probably by the contrast between Diotrephes and Demetrius.He that doeth good Articular present active participle of αγατοποιεω agathopoieō late and rare verb, in contrast with ο κακοποιων ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
Articular present active participle of αγατοποιεω agathopoieō late and rare verb, in contrast with ο κακοποιων ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]